NEOSEKULARISASI PADA KOMUNITAS MUSLIM KELAS MENENGAH DI KOTA METROPOLITAN JAKARTA

Choirul Fuad Yusuf, NIM. 08.3.688/BR (2019) NEOSEKULARISASI PADA KOMUNITAS MUSLIM KELAS MENENGAH DI KOTA METROPOLITAN JAKARTA. Doctoral thesis, UIN SUNAN KALIJAGA YOGYAKARTA.

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Abstract

As religious communities historically and culturally, religion for the Indonesian people has an important role and is a central and inseparable part of their daily lives. In fact, for the past few decades, Islam has been perceived, believed, and adhered to as a system of belief, norms and values that has the power to regulate, govern and influence the people’s life in its followers’ daily activities and behavior. Consequently, its existence, role, significance and influence are placed in a central and decisive position in society. Islam, systemically, is not only recognized and assessed as an institution that functions to regulate, control, and serve worship activities (ritual) in a narrow sense, but also as an institution that provides a life orientation, terms of reference, motivation, ethos of life and behavior patterns that can necessarily be applied in its followers’ daily life. The presence of modern humanistic thinking, the progress of science and technology, and the pace of modernization through the process of globalization, in fact, have brought about a significant influence on the changing role and authority of Islam as a revelation religion. As a result, Islam tends to decrease the role of social significance and regulatory authority in middle-class Muslim societies. In practice, Islam no longer appears as a large system that determines all the dynamics of the life of Muslim communities in this class. Regarding this phenomenon, this dissertation reveals how the middle-class Muslim community in Jakarta places Islam as their religion in their daily lives. Broadly speaking, the dissertation focuses on: (i) the role and authority of Islam as a religious institution, (ii) types of implementation of religious norms and values(Islam), and (iii) the quality of religious beliefs and traditions that occur in the middle-class Muslim community in Jakarta as the Metropolitan city. Using a mixed-method design, this study has succeeded in highlighting a number of important findings:First, in the macro spectrum, which sees religion as an ‘institution’, there is an inevitable change in the role, significance and authority of Islam as a religious institution in the middle-class Muslim community in Jakarta. Changes in the role called ‘neo-secularization’ process, among others, are shown by the emergence of phenomena: (i) decreasing authority, popularity and influence of religious organizations, (ii) decreasing authority, social significance, and credibility of religious leaders, and (iii) decreasing political participation and involvement of middle class Muslim community in ‘Islambased’ parties. Second, in the meso spectrum, which sees Islamic teachings about the system of norms (rules) that are substantively referred to in the Qur'an, the Sunnah, and ijtihad (Ijmak and Qiyas), they have not been implemented proportionally in daily life due to internal and external factors. This normative neo-secularization process that occurs in the middle class Muslim community of Jakarta, among others, is characterized by a number of phenomena that show a decline in the significance and authority of Islamic teachings as a norm system that regulates the behavior of its followers. Significant phenomena include an increase in social irregularities, such as: (i) practices of pornography, narcotics abuse, corruption, juvenile delinquency of middle-class children, crime and others, and (ii) the occurrence of desacralization, or diminishing/decreasing sacred values in the middle class Muslim community in Jakarta. Third, in the micro spectrum, which sees religion as a cognitive system, neo-secularization occurs in the lives of middle-class Muslim community in Jakarta. At this level, neosecularization takes the form of: (a) degradation of the quality of faith, (b) the growth of the phenomenon of religious agnosticism, (c) segmentation of religious traditions, (d) the process of silencing religious teachings, (e) silting of religious teachings, and (f ) the growing awareness of religious privatization, where religion is a personal matter (personal affairs and rights). Based on the findings above, a number of conclusions can be formulated. First, neo-secularization has been and is happening in the midst of the life of the middle-class Muslim community in Jakarta. In the institutional aspect, secularization manifests itself in the form of ‘declination of the role, significance and authority of religious institutions’. In the normative aspect, the neo-secularization process manifests itself in the form of the transformation of the norm as a personal choice, and the decline in the control of Islam as the source of the norm. Furthermore, in the cognitive aspect, the phenomenon of secularization is concretized in the form of the growth of rationalization which tends to lead to the growth of religious agnosticism, religious privatization, segmentation and silting of religious traditions and the desecration of religious values. Second, the neo-secularization phenomenon that occurs in the middle-class Muslim community of Jakarta tends to be significantly caused by: (i) educational and occupational backgrounds, (ii) development/growth of modern philosophical and cultural thinking, and (iii) the quality of religious organizations, including ‘Islam-based’ political parties that are perceived to be inadequate. Third, the neo-secularization phenomenon that occurs in middle-class Muslims of Jakarta, historically, has different cultural-ideological characteristics than the secularization phenomena that occur in Western society in general. The middle-class Muslim community in Jakarta in reality still: (a) rejects the religious state, and conversely evaluates the need for the Government to attend and intervene in religious institutions, (b) ‘believes’ in God as Almighty God, (c) rejects secularism as an ideology of substitute for religion (Islam) and as the final stoppage of the neo-secularization processes that occur in the Western world.

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